History of the martinist order

340 Pages·2.791 MB·English

A BRIEF HISTORY OF THE MARTINIST ORDER
The origin of the Martinist Order is found in the work and teach
ings of Martinez Pasquales, a Spanish mystic, adept, and theurgist of
the eighteenth century. Much of the life of Pasquales is veiled in mys
tery. He was a direct initiate of the Swedish seer and philosopher,
Emanuel Swedenborg, and was well versed in the secret tradition of wis
dom as embodied in the esoteric teachings of Egypt, Greece, and the Ori
ent. Moreover, it is known definitely that he was a Rosicrucian. In
1754, he established in Paris a joint lodge of Rosicrucians and Illumin-
ists, and was active during the following two decades in spreading the
light of mystical and occult philosophy throughout France and Europe,
Shortly after 1760, Martinez Pasquales went to Bordeaux in Southwestern
France and founded there a center of activity for an occult Order known
as the Cohens Elus, or Elect Priests, which he brought from the Near
East. Many persons of mystical inclination and philosophical tempera
ment associated themselves with the Order of Cohens Elus, among them an
idealistic young army officer, Louis Claude de Saint-Martin, whose life
and personality we shall now consider briefly.
L. C. de Saint-Martin was born of noble parentage in Amboise,
Province of Touraine, France, on January 18, 174 3. He was a frail and
sensitive child, and early in life manifested the keen intellect, soar
ing idealism, and pious sentiments which in maturity found full expres
sion in him as a great Christian mystic and Illuminist. An understand
ing and loving stepmother nurtured the noble ambitions and high sensi
tivity of the youth. He later expressed himself as forever indebted to
her loving guidance and wise education. In accordance with parental
wishes, he studied for the profession of law and was admitted to its
practice.
However, his inward aspirations and philosophical interests would
not let him remain rutted permanently in a work unsuited to his unique
talents. Before long, he abandoned the practice of law for service in
the army, obtaining through an influential friend a commission in a reg
iment stationed at Bordeaux. Apparently in those days a military career
afforded considerable leisure time, for de Saint-Martin's main purpose
in taking a commission was to obtain additional hours for esoteric
studies and mystical pursuits. One of his fellow officers was a member
of Martinez Pasquales' Order of Cohens Elus. Soon de Saint-Martin met
the Supreme Master of the Order and was at once enthralled by its pur
poses and type of instruction. After due preparation and proof of
worthiness, he was initiated into the Rite of the Elect Priesthood in
the year 176 8 at the age of 25. Eventually, he reached its highest
grade, that of the Rosy Cross.
From 176 8 to 1771, the youthful de Saint-Martin was honored by
serving as personal secretary to Pasquales, and in those years a very
close bond developed between the two. The character and teachings of
Pasquales made a profound impression upon de Saint-Martin which remained
with him all his life and which he freely acknowledged even in later
years when he had entered upon an individual creative path. The Su
preme Master of the Cohens Elus recognized in the promising, brilliant
young man a worthy disciple, one well qualified to carry forward and
enlarge upon the work he had begun.
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In 1112, personal matters called Martinez Pasquales from France
to Port-au-Prince in the West Indies, It was here that he passed away
in the year 1774. The burden of his work then fell upon his two ablest
disciples, Louis Claude de Saint-Martin and Jean-Baptiste Willermoz.
De Saint-Martin and others very close to the late Supreme Master real
ized that their teacher had never given forth the greater part of his
knowledge to any of his students, perhaps finding none of them entirely
worthy of such an honor and responsibility. Therefore, with his men
tor's passing, de Saint-Martin felt obliged to carry on in an increasing
ly independent way, evolving a distinctive philosophy in accordance with
his own deepening understanding and maturity.
His first philosophical work, published at the age of 32, was Of
Errors and of Truth. It has been regarded by many as his most search-
ing work and most fruitful contribution to the literature of mysticism.
Like all his later writings, it was issued under the pseudonym of the
"Unknown Philosopher." During many years of literary activity he wrote
numerous other volumes, including A Natural Table of the Correspondences
Existing between God, Man and the Universe; The Man of Desire; Of Num
bers; The New Man; The Spirit of Things; The Ministry of Man, and cer
tain excellent translations of writings of Jacob Boehme, the Teutonic
philosopher. De Saint-Martin also left to posterity many folios of il
luminating personal correspondence.
The philosophical writings of Louis Claude de Saint-Martin met
with immediate interest and wide approval. Groups calling themselves
"Societies of the Unknown Philosopher" were formed to study his teach-
ings. The last decades of the eighteenth century in France were exceed
ingly turbulent, holding within their course one of the greatest social
and political revolutions of history. Throughout the entire period, de
Saint-Martin continued his writing and teaching. Of noble birth, hand
some in appearance, and having a very gracious and pleasing personality,
he moved in the highest circles of French society and culture, winning
converts to his ideas and doing much to disseminate mystical teachings
among those who were prepared and worthy. Although of the proscribed
nobility, he was not molested seriously during the Reign of Terror or
any other violent upheavals of the revolutionary epoch. He was, in fact,
summoned later to Paris to serve on the faculty of the Ecole Normale, or
Normal School, which was assigned the task of educating teachers for the
new France.
At various times during the last half of his life, de Saint-Martin
also journeyed abroad to England, Italy, Germany, and elsewhere in
Europe. A three-year period in Germany, devoted principally to a study
and translation of the works of Jacob Boehme, was one of the happiest
intervals of his life. He passed away at the age of 60 on October 13,
180 3, following a seizure of apoplexy.
During all these years while de Saint-Martin was writing numerous
brilliant works and giving special attention to individual initiation,
Jean-Baptiste Willermoz, also an initiate of Martinez Pasquales' and a
prosperous merchant of Lyons, was active in extending the boundaries of
the Order by forming groups and lodges and making effective the philoso-
phy given out by Pasquales and de Saint-Martin.
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Gradually, the lodges stemming from the earlier work of the
Cohens Elus and the study groups of the Unknown Philosopher evolved
into temples of Martinism. It is important to note that while many of
its officers and members were active in Masonic circles, the Martinist
Order itself was not a Masonic body. It has always preserved an inde
pendent and unique status.
Following the transition of Louis Claude de Saint-Martin and
throughout the storms of the Napoleonic era, the Martinist Order was
not very active. The traditional teachings and ceremonies were pri
vately transmitted by groups of initiators in Italy, Germany, and France.
After a long period of relative stagnancy, a great effort was made in
1887 to unite the various semi-independent groups which composed the
Order. This movement to accomplish an effective diffusion of Martinist
teaching and influence was crowned with success in 1890 by the forma
tion of a Supreme Council of the Martinist Order, comprising twenty-one
members.
The Supreme Council held authority over all lodges of the world.
The renowned French mystic, Papus (Dr. Gerard Encausse), was elected
its first president. Under the brilliant and indefatigable leadership
of Papus, the Order grew rapidly, and by 1900 there were hundreds of ac
tive members in most parts of the world. Papus became a famous authori
ty on the subject of Martinism. His writings remain the most reliable
reference source available. The World War of 1914-1918 greatly affected
the growth and activity of the Order. Its president perished in the
heroism of a physician's service, and many of its leaders and members
did not survive. In fact, following the war, the Martinist Order was
virtually dormant in Europe.
In 1931, the Order was revived principally through the efforts of
Augustin Chaboseau, who was one of the three survivors of the Supreme
Council of 1890. He had been initiated into Martinism three years be
fore the illustrious Papus. Augustin Chaboseau served as Grand Master
and president of the Supreme Council until his transition on January 2,
1946.
In August, 1934, in Brussels, Belgium, Grand Master Chaboseau,
with the approval of the Supreme Council, conferred upon Dr. H. Spencer
Lewis, then Imperator of the Rosicrucian Order, AMORC, of North and
South America, the title of Sovereign Legate of the Martinist Order for
the United States of America. Dr. Lewis had previously been initiated
into the various rites of the Order in Brussels, Belgium, and Lausanne,
Switzerland. The title of Sovereign Legate, with the Charters that ac
companied it, granted him the exclusive power to reestablish the inac
tive Traditional Martinist Order in the United States under the jurisdic
tion of the Supreme Council in Paris.
The foundations for the reorganization of the Martinist Order in
America were well laid by Dr. H. Spencer Lewis before August 2, 19 39,
the date of his untimely transition. In the early fall of the same year,
the Supreme Council of the Martinist Order met again in Brussels, Belgium.
The highest dignitaries of the Order in Europe were present. Upon that
History of Martinist Order Page Four
occasion, the Supreme Council voted that Ralph M. Lewis, son of the
late Dr. H. Spencer Lewis and his successor as Imperator of the Rosi-
crucian Order, AMORC, who had been initiated into the Martinist Order
in Europe, be entrusted and empowered to continue the reestablishment
of the Traditional Martinist Order. Therefore, the charters, documents,
manifestoes, and other necessary materials for the advancement and
growth of Martinism were transmitted to him just prior to the suppres
sion of the Martinist Order in Europe during the second World War,
which began in September 1939.
At the present time, the Martinist Order functions under the
traditional constitutional requirements designed by the Supreme Council.
It has five officers under the leadership and direction of the Sovereign
Grand Master, Ralph M. Lewis. The Supreme Temple and Sovereign See for
the World is located at Rosicrucian Park, San Jose, California 95191.
* * * * * * * **
MARTINIST ORDER
Autonomous S e l f - I n i t i a t i on f or t he M a r t i n i st T h i rd Degree
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Page One
PART ONE
GENERAL INSTRUCTIONS TO THE INITIATE
(To be read in advance of t he performance of t he S e l f - I n i t i a t i o n .)
You are a d v i s ed to read t he f i r st p a rt of t h is d i s c o u r se b e f o re a t
t e m p t i ng t he I n i t i a t i on so t h at you may become f a m i l i ar w i th t he a r r a n g e
ments you w i ll have to make in your home, b ut do n ot r e ad P a rt Two, T h r e e,
or Four of t h is I n i t i a t i on r i t u al u n t il your o r a t o ry is p r o p e r ly p r e p a r ed
and you a re alone and ready to perform t he ceremony. It is hoped t h at
you w i ll f u l ly u n d e r s t a nd and a p p r e c i a te t he v a l ue of t he I n i t i a t i on which
you a re about to r e c e i v e.
PREPARATIONS FOR CEREMONY
(To be read in advance of performing the Initiation.)
You may use your own Oratory (or the room in which you have done
your studying) as the place for performing this Martinist ceremony. If
you have saved the material used in your previous Initiations, the only
additional articles you will need are those indicated by an asterisk (*).
REQUIREMENTS:
A - One small table Cany design, but not less than about 60 cm
[two feet] square) of standard height.
(*) B - A red cloth of sufficient size to completely drape the table-
altar, sides, and top. The cloth should not be of too dark a
hue. It should be hoodlike so that it will fit snugly over
the altar.
C - Four white wax candles to be used as luminaries. Each candle
should be approximately 20-30 cm (eight to twelve inches) in
length, with any common holders to accommodate them.
(*) D - Two pieces of thin white cardboard, each 15 cm (six inches)
square, upon each of which should be drawn, with a gold or a
yellow pencil, the LABARUM or insignia of this degree. This
insignia is This insignia should occupy the area
of the white cardboard square.
(*) E - A separate and complete copy of both the NEW TESTAMENT and the
OLD TESTAMENT of the Bible. (You already have a copy of the
NEW TESTAMENT which you used in your previous Autonomous Self-
Initiations. If you are unable to procure a copy of the OLD
MARTINIST ORDER
Autonomous Self-Initiation for the Martinist Third Degree
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Page Two
TESTAMENT, you may use, in its place, an edition of the Bible
having both the OLD and NEW TESTAMENTS bound into one volume.)
(*) F - A 20 cm (eight inch) square of white cardboard of sufficient
thickness as to be rigid. On this cardboard must be painted
or drawn the Pentacle, or symbol of the Martinist Order. One
of its triangles must be in white and the other in black.
The whole must be enclosed in a black circle. Nothing more
is to be added to the design. The triangles are to be en
twined. See the symbol on the cover of this ritual to guide
you in accurately designing it. The symbol is, as nearly as
possible, to fill the entire area of the white square. (You
do not need artistic ability to make this symbol. An ordinary
free-hand drawing will do.)
G - A small incense burner and incense.
H - A bare ceremonial or dress sword. (If you cannot borrow a dress
sword or lodge sword from some of your friends, you might be
able to purchase an old secondhand sword or foil. Again, you
can make a very artistic and real-appearing sword out of wood,
as is done for theatrical purposes. If you make a wooden sword,
make it of the design of the straight broad blade and handle
like the crusader's sword of old. This was the sword that was
used interchangeably for a cross and a weapon. After the proper
dimensions of your sword are cut out roughly, you can make a
very artistic ceremonial sword for your oratory out of a piece
of wood, by carving it by hand. You can make any designs on the
guard of the sword that suit your fancy. The crosspiece, or
guard, on the handle of the sword can be added to it later by
boring a hole through the guard of the sword and gluing this
crosspiece into place before the sword and handle are painted.
Paint the blade silver and the hilt, which is the handle and
guard, black. Here are the dimensions of the average ceremonial
sword: The handle is 12.5 cm (five inches) long and about
2.5 cm (one inch) in diameter; the guard is 12.5 cm (five
inches) long and about 1.2 cm (one-half inch) thick; from the
guard to the end of the blade is 82 cm (thirty-two inches).
IT MAY BE INCONVENIENT FOR YOU TO MAKE THE ABOVE WOODEN BLADE.
In that case, any long, clean piece of wood about 95 cm (thirty-
seven inches) in length and 3.7 cm (one and one-half inches)
in width will symbolically represent a sword.)
I - One inexpensive red mask. (If you are unable to procure one,
this may be cut out of red paper.)
J - A white cloth large enough to lay over or cover the seat of one
ordinary chair (any white material which is opaque).
MARTINIST ORDER
Autonomous Self-Initiation for the Martinist Third Degree
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Page Three
K - A white cloth large enough to form a cape or cloak (to be worn
through this entire ceremony, thrown over the Initiate's shoul
ders) , also a black cordelier. (This can be procured very
reasonably at any dry-goods store. The cordelier is a twisted
cotton cord such as is used for dressing gowns and bathrobes.
It should be about 1.2 cm (one-half inch) in diameter, long
enough to tie around the waist of the Initiate, and hang down
about 40 to 45 cm (fifteen or eighteen inches) on the left
side. The cloak can be formed of any white sheet thrown evenly
over the Initiate's shoulders and held together with a safety pin.
L - A white cardboard or a piece of white oilcloth 30 cm (twelve
inches) square, on which is to be drawn the Pentacle, or sym
bol, of the MARTINIST Order. This symbol is a hexagram. You
will already have noticed this symbol circumscribed by a cir
cle on the MARTINIST stationery. It is a very old and potent
symbol—so much so that Dr. Franz Hartmann, the Rosicrucian,
says that when it is "practically applied it invests man
with magic power." This six-pointed star consists of two tri
angles joined together so that they partially cover each other,
while the apex of one points upward and the apex of the other
points downward. The lines which make up the six-pointed
star should be about .6 cm (one-fourth inch) in width whether
they are made with a pencil on cardboard or with ink on white
oilcloth. (This is the same symbol used in previous Initiations.)
M - The Initiate (yourself) should have present the letter which
accompanied the ritual of the Self-Initiation of the First or
Associate Degree and which is signed by the Sovereign Grand
Master.
(*) N - Every candidate shall prepare a thesis not exceeding 150 words
expressing these two thoughts:
1. What great truth he has learned in his travels through the
Associate and Mystic Degrees.
2. What his motive is for continuing further trials, examina
tions, and studies in the MARTINIST Order.
MARTINIST ORDER
Autonomous Self-Initiation for the Martinist Third Degree
Page Four
This thesis can be handwritten or typewritten by the candidate
in advance of the Initiation and should be readily available
at the time of the Initiation.
ARRANGEMENT OF
ROOM OR ORATORY:
The size and shape of the room are not important as long as it
will easily accommodate the furniture necessary.
A - In the corner which you choose as the symbolical East of the
room—in other words, the Orient—should be placed a table
which is to be not less than 60 cm (two feet) square. (See
Illustration, Page 5.)
B - Behind this table, or directly in the East, are to be placed
two chairs. Before one chair, on the table, is to be placed
the red mask and on the other chair is to be spread the white
cloth. Behind the chair which has the seat covered with the
white cloth and upon a stand or bookcase is to be placed one
unlighted luminary, or candle. (See Illustration, Page 5.)
C - A third chair is to be placed about 120 cm (four feet) in
front of this table and opposite the other two chairs. In
other words, the table is between the two chairs and this
third chair. (See Illustration, Page 5.)
D - The table is to be arranged as follows:
The top of the table should be covered with a red cloth that
hangs down over the sides about 45 cm (eighteen inches). On
the exact center of the side facing the candidate, and the
side facing the East or Orient, should be pinned the LABARUM
or insignia. In the center of the table place the three lumi
naries, or candles, arranged in triangular form. One point
of the triangle must face outward or toward where the Initiate
will be seated. In between the three luminaries, on the cen
ter of the table, set the incense burner in which there is an
unlighted piece of incense. In front of the candle which is
the point of the triangle facing the initiate, lay crosswise
the bare sword (or substitute)• On the right side of the Altar
place the NEW TESTAMENT, unopened; on the left, the OLD TESTA
MENT, unopened. On the opposite side of the table put the red
mask; to the left of the red mask you should place the letter
from the Sovereign Grand Master. (See Illustration, Page 5.)
E - On the floor in front of the table and between it and the Initi
ate's chair, lay the Pentacle of the MARTINIST Order. 60 cm
(two feet) to the left of this, place the smaller Pentacle
(Item "F"). THESE MUST NEVER BE STEPPED ON. (See Illustration,
Page 5.)
MARTINIST ORDER
Autonomous S e l f - I n i t i a t i on f or t he M a r t i n i st T h i rd Degree
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Page F i ve
DIAGRAM OF ROOM AND FURNITURE-ACCOUTERMENTS
FOR USE IN
THIRD DEGREE MARTINIST SELF-INITIATION
MARTINIST ORDER
Autonomous S e l f - I n i t i a t i on for t he M a r t i n i st Third Degree
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Page Six
PART TWO
INITIATION PROPER
The I n i t i a te should s e at himself in the c h a ir in front of the
t a b l e - a l t a r. He should r e l ax and place himself in a r e c e p t i ve
s t a te of mind.
In t h is ceremony, you w i ll be a s s i s t ed by the I n v i s i b le Brother
I n i t i a te and I n v i s i b le Brother Orator in addition to the I n v i s i
ble I n i t i a t o r.
The I n v i s i b le I n i t i a t o r 's remarks as well as those of the I n v i s i
ble Brother I n i t i a te and Brother Orator are to be read s o f t l y, in
a q u i e t, e a r n e st manner by t he I n i t i a te to himself.
INVISIBLE INITIATOR COMMENCES:
"Worthy Initiate, you are about to have conferred upon you the
MARTINIST Initiation of the Third or Superior Degree such as it
has been transmitted ever since the time of Louis Claude de
Saint-Martin, our venerated Master. You will find this Initia
tion unique, old, and, by tradition, regarded as one of the most
beautiful Initiations of any mystical fraternity. Once again,
Brother (or Sister) Initiate, you should build up in your mind a
clear and vivid picture of a Temple in which this Initiation is
to take place. For your purpose, let us say that this Initiation
is taking place in the same old and venerated Stone Temple in
Southern France where your previous Initiations occurred.
"In this Temple there are two tall pillars in the East, which
reach almost to the ceiling. You already know that these pillars
have an allegorical significance. The pillar on the left is
entirely BLACK and the pillar on the right is RED in color. Di
rectly behind and between these two pillars on a raised platform,
is a table covered in red plush, on which are two lighted lumi
naries or candles. Behind this table or desk are two chairs like
the ones behind your table-altar. In these chairs sit two Invisi
ble Masters—your Invisible Initiator wearing a red mask, the other,
the 'Unknown Philosopher,' is masked and robed entirely in white.
The East, or Orient, which is behind them, is draped in red velvet,
and in the direct center of these drapes is a Flaming Pentagram or
five-pointed star. On the right side of the Invisible Initiator and
on the left side of the 'Unknown Philosopher' are black screens dec
orated with beautiful symbols and emblems. Also on the right of the
Invisible Initiator, seated in a chair in front of the black screen,
is the Invisible Brother Orator, who is dressed in a white robe and
wearing a black mask. Around this temple can be seen much addi
tional symbolism, besides a banner in the West with the beautifully